Harji Thakkar's family lived in Pithalpur village.
They were doing business and were financially well off.
There were three brothers in the family.
Harji Thakkar, Lado Thakkar and Tejo Thakkar.
When they became satsangis, they came to Gadhpur to take advantage of Maharaj's service by giving up a collection of one lakh rupees.
Just for Maharaj's service, how much mumukshuta he has, Maharaj's service is done.
His mother had extraordinary affection for Maharaj.
Once, he saw a brahmachari heating water for Maharaj in a small copper pot.
The copper pot was small, so he would heat it once, put it in a bucket, and then heat it again.
Seeing this scene, Harji Thakkar's mother thought that we have a big copper pot, which should be given in the service of Maharaj.
When they went to give it, the younger son Teja Thakkar showed unwillingness and protested.
His mother was extremely
So Maharaj has many others to give, what do we need to give?
His mother was extremely upset and said, "You are obstructing Maharaj's service."
Therefore, go, foolish one, our relationship ends today.
From now on, do not show me your black face.
And the mother turned her face away.
After this unpleasantness, Tejo Thakkar went back to live in Pithalpur.
So they went back, these two brothers stayed here.
In connection with this question, Harji Thakkar has asked Maharaj a question.
The question is, some people do satsang for many days, yet they do not have deep affection for satsang as they have for their body and relatives. What is the reason for that?
In response, Shriji Maharaj says that devotion to God comes from understanding God's glory.
Love happens in many ways.
Among them, the love that occurs in three ways is very strong.
By blood relation
For example, father-son, brother-brother, etc.
By forming a relationship with the opposite sex, for example, husband and wife.
By knowing the glory, for example, God, saint, and devotee.
The love that arises for God comes from knowing His glory.
And that love is true.
Because God is a transcendental being, a blood relationship with Him is not possible.
Secondly, the relationship with the opposite sex also does not diminish.
When the Supreme Being incarnates on earth, only rare individuals like gopis or wives of God have that relationship.
That too is one-sided.
For God, in His view, whether it is a woman or a man, it is not very important.
Therefore, the only medium left for love to develop in God is glory.
Shriji Maharaj says that this glory can only be known from saintly persons.
Can't it be known from the scriptures?
From where do the sadhus derive glory?
From the scriptures.
Then why can't it be known directly from the scriptures?
Perhaps it can be known, but it cannot be known by oneself.
Maharaj said that.
Maharaj said in Vachanamrut 71 that God comes to earth with His abode and all liberated souls.
He brings all that with him.
Why does he bring it?
These human beings are his.
To make the jiva attain God's abode.
The scriptures provide the material, but only a sadhu can bring about the conviction of God.
He does it according to the scriptures.
But the sadhu makes the determination.
Even if you take the material from the scriptures.
The scriptures do not make anyone determined.
If one wants to have faith in God, the scriptures do not make anyone have it.
The scriptures are there, but no one ever gets conviction.
Whoever has attained conviction in God, it must have been through a sadhu.
Or it might have happened through a devotee of God.
Otherwise, if the scriptures are as they are, if one has studied the scriptures but has not done satsang with a sadhu, then that conviction will not happen.
That is why Maharaj has said in the Shikshapatri that no matter how learned a person is, without devotion to God and satsang, he attains a lower state.
The scriptures do not make anyone determined.
If there is a wandering sadhu, then he will make the other person determined.
That you worship Swaminarayan Bhagwan.
He makes him determined.
So Maharaj said that here.
Otherwise, truly, the glory is mentioned in the scriptures.
To understand the glory of God, there is nothing like the Upanishads and Vedanta.
But Vedanta provides the material for glory, it gives information, but it cannot make anyone determined.
Even those who have studied Vedanta do not attain conviction.
If one has studied Vedanta but does not have satsang, then Vedanta becomes a means of livelihood for him.
It is not for conviction.
Maharaj has said that if we look at the essence of the entire Vachanamrut, it is this.
The conviction that arises comes from a sadhu. We, Maharaj, in this satsang, do not get it from a sadhu.
But from a sadhu means from a devotee of God.
And then it is found in the scriptures.
What is found in the scriptures? In the eleventh canto, in the twelfth chapter, the glory of satsang is mentioned, and in it, God had made a calculation.
That Bali, Banasur, and all those who became devotees of God, in whichever scripture, Prahlada, Narada, any devotee, has not become a devotee without another devotee.
All of them have attained it, even the most sinful have attained it.
The gopis, Radhikaji came from Goloka, and through her satsang, all of them attained conviction.
The new gopis attained conviction.
Maharaj had brought the old gopis with him.
So, the conviction in God happens, right?
Knowledge happens.
But conviction happens through a sadhu.
So Maharaj said that.
That by doing satsang with someone, and through whom conviction arises, and glory is understood, Maharaj said that conviction arises.
If one finds fault with the person through whom one has attained conviction in God, then that conviction breaks.
He found fault with him, saying, "He is like this."
So if he has conviction, and then he finds fault with God, his conviction breaks.
And why does he find fault with this?
So, if he talks about his nature and doesn't do what he intended, then he ceases to be a sadhu for him.
So, there is no mumukshuta left.
One who is a mumukshu has no problem.
But if there is no mumukshuta and satsang is done with a completely worldly attitude.
So, the sadhu brings about conviction.
The conviction in God happens through the sadhu.
That does not happen through the scriptures.
Only if a sadhu acts according to the scriptures and then brings about conviction, will it happen.
If Maharaj had messed up by abandoning the scriptures, then that conviction would not last long.
So, the sadhus do it according to the scriptures.
They use all the material from the scriptures.
But this is what causes it.
Therefore, such a thing about God is not found anywhere else in the scriptures.
Maharaj himself has said that.
In the Vachanamrut.
In Sri Bhashya and other texts, such a thing does not appear anywhere.
That it does not come in the Bhagavat itself.
It comes in the Bhagavat, but no one pays attention to it.
It is said in the Bhagavat.
This very thing was said.
That all these have attained through this.
But they have attained so much that they thought, "Let's see some media."
What is the role of via media?
What is the role of via media?
So, to make him determined.
No matter how much one remains in satsang, conviction arises through the association of a devotee of God.
Then it may be a sadhu or any other devotee of God.
Brother Devraj Thumar, he made 35 people sadhus.
So that means he made him determined.
He made them determined in Maharaj and joined them with Maharaj.
So, conviction comes from a devotee of God.
Without that, there is no conviction.
Even if one reads the scriptures extensively, it will not happen.
Even if one studies Vedanta, it will not happen.
In Vedanta, there are only talks about God, yet.
So Maharaj said directly here.
That through whom the glory of God is understood, he finds fault with him.
The meaning of understanding glory is that through it, conviction arises.
Otherwise, glory is understood from the scriptures, that God is like this, God is like this.
The sadhus explain the glory from the scriptures, and they explain it from the scriptures.
But conviction comes from a sadhu.
That these should be believed in this way, and these should not be believed in this way.
All sadhus make that determination and decision.
And if one has extreme faith and extreme devotion in that, then one's life becomes successful.
If he has doubts in that, then he does not have conviction in God.
He may have studied Vedanta, but if he has doubts about sadhus.
If one has studied Vedanta and has doubts about sadhus, then one does not attain conviction in Maharaj.
There are many such examples in the sampraday.
The sadhu does not disappear, God descends upon him.
But one does not attain conviction in Maharaj when one is struggling with everything and cannot go to God.
When that saint talks about our nature, the glory does not remain and the love breaks.
And as a result, love also breaks from satsang.
So, his conviction breaks.
When his faith in the sadhu is lost, his conviction breaks.
And why does faith in the sadhu disappear?
On nature.
He doesn't want to give up his nature and he doesn't want to give up what he intended, he has developed such deep affection for it, such deep affection has not developed for the sadhu.
It is not said that it has not happened in God.
Read what is written in the original.
What is the original sentence?
And when the glory of God is fully known through the association of a saint, and that saint talks about his own nature, he cannot give up that nature, and the saint who talks about it finds fault with him, and due to that sin, deep affection does not develop in satsang.
In satsang means in a sadhu, in a satpurush.
It is not said that he does not have love for the Satpurush, it is not said that he does not have love for God.
And if love for God happens for a moment and not for the Satpurush, then his conviction breaks.
That conviction does not remain.
Even if the scriptures say so, or everyone says whatever they want, but in practice, it appears like that.
So the question is like that.
He.
Why is there no deep affection in satsang?
Yes.
Deep affection in satsang.
Such a question has been asked.
Yes, it is not said that deep affection for God does not happen in satsang, why it does not happen.
It is not said why he does not have deep affection for God.
Why is there no deep affection in satsang? Why is there no deep affection for the sadhu?
He said that.
What a wonderful thing Maharaj has written, something that cannot be found anywhere in the scriptures.
And Maharaj said the same thing in the Vachanamrut.
The essence of that 71st Vachanamrut is the same.
In the 71st Vachanamrut, it is said that Maharaj, along with Akshardham, comes to earth.
So its meaning is the same.
Maharaj showed and showed and showed until where? That among the liberated souls of the abode and the devotees here, whose priority is it?
These are mirrors.
The priority of the mirror.
The devotees who are here, their priority.
What is the reason for that priority?
Because he wants to make them like him.
Not like that.
Maharaj said in the ninth Vachanamrut that if a devotee of God is in God's abode, he does not desire God's abode.
So what sin did he commit in that?
Maharaj said in the 71st Vachanamrut that the houses and devotees here are mortal and the houses are perishable.
And the devotees in Brahmbol, why shouldn't they desire it?
Did he commit any sin?
Maharaj asked him, "What sin did you commit by desiring it?"
So, there is no sin.
But he said he didn't want it.
Maharaj says there is no sin, but he said he doesn't want it.
Then Maharaj crossed him again.
That those are desirable, and these are not desirable, so why shouldn't he desire them, and why should he desire these?
Then Nityanand Swami said, "Maharaj, you answer."
So Maharaj, in his answer, stated its meaning.
That this is more useful to him.
No, no, these are the ones who bring about conviction.
If liberated souls are sitting in Akshardham, if Muktanand Swami is sitting, and Gunatitanand Swami is sitting, or Gopalanand Swami is sitting, how can they bring conviction to this jiva?
They came here on earth, so they bring about conviction.
God has come to this earth with all his liberated souls and his abode.
But those who have come to earth will bring conviction to this jiva, they will bring conviction to the ignorant jiva, they will do it.
Their power is very great.
But whom does he make determined?
He does not make anyone determined.
And Maharaj said that conviction does not happen without becoming like him.
In that, Maharaj used what word, what happens here.
If Maharaj Bhagwan shows more miracles, then he might think it's a ghost or something.
He attains conviction in God when God becomes like him and gives him a little dose, and then he attains conviction.
If it's God, then he does that.
And if this is liberated, then it does that.
So, conviction does not happen without him.
Conviction does not happen without coming to this world.
And if it happens from there, then why would Maharaj bring it here?
If they are all sitting there, and you have told them that Maharaj said, "I am going alone, you all tighten your belts from here and make everyone determined."
That doesn't happen.
They brought him here.
And they made him like a human.
He made them like humans, and then he gathered them all and made them determined.
Why is there no deep affection in satsang?
It is written that deep affection does not happen in satsang, and the question is why deep affection does not happen in satsang.
The meaning of deep affection in satsang is why deep affection does not happen in the Satpurush of God.
It is not said that it is in God.
He did not ask a question.
God.
Therefore, the only medium left for love to develop in God is glory, which can only be known from saintly persons, says Shriji Maharaj.
If there is glory of God but no conviction, then it does not happen.
Conviction happens particularly.
In conviction, there is glory, that one has believed in a great glory, that God is like this, and if God is found, then one should sacrifice oneself, one should do this, and one should do that, and everyone has such glory.
There is glory of God.
But that is not conviction.
Conviction is left in between.
That who is that God, and when all that is established in one person, then it is called conviction, and a sadhu does that work, that God is this, and in this, sacrifice yourself.
Like that.
Only then does it happen.
When that saint talks about our nature, the glory does not remain.
If one's nature has become rigid and mumukshuta has died out.
Then he finds fault with the sadhu.
Maharaj said that.
That if he stops his nature, then it is not tolerated, and he finds fault with the sadhu.
When one finds fault with a sadhu, where does the problem arise? His conviction breaks.
It was done here, so the conviction broke.
When that saint talks about our nature, the glory does not remain and the love breaks.
And as a result, love also breaks from satsang.
Therefore, only if there is love for the saint, it is possible to have love for satsang.
One who finds fault with a saint cannot have love for satsang.